Dr. Kalo Sona Roy, M.A., M. Phil,Ph.D.

Assistant Professor, Department of Philosophy, Dr. G.M. Roy College, Monteswar, Purba Burdwan. West Bengal.

DOI : https://doi.org/10.47191/ijsshr/v5-i3-29

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Abstract

In India the philosophers, except the Madhyamika Buddhists and Jayarasi Bhatta, maintain that determination of an object depends on a pramana, a source of cognition. Similarly, pramana depends on prameya padhartha. In the present paper I will deal with the relationship between epistemology and metaphysics from the Advaita point of view.

According to Advaita Vedanta, Brahman is the only highest reality. It does never get contradicted. Brahman is sat-cit-ananda i.e. Eternal Existence, Eternal Consciousness and Eternal Bliss. The three aspects -sot, cit and ananda- constitute the essence of Brahman. Brahman is unknown and unknowable. All sources of cognitions [pramana-s) fail to cognize Brahman. It is avanmanasagacara. The nature of Brahman can be explained through the methods of adhyaropa and apavoda. Advaita Vedanta does not admit any relationship between pramiti and Brahman from the higher standpoint.

The teachers of Advaita Vedanta hold that the relationship between a pramana and a prameya is real from the lower standpoint. In Advaita epistemology prama'nacaitanya is called vrtticaitanya. According to Dharmaraja, vrtti means modification of mind in respect of the object of cognition [prameya kara). In visual perception of the jar mind goes out of the body through the eye, reaches the jar and takes the form of the jar. Dharmaraja gives an example of visual perception only. But other teachers of Advaita Vedanta admit two types of antahkaranavrtti - pratyaksavrtti and paroksavrtti. In Advaita Vedanta epistemology, the four factors, namely pramatr, prameya, pramana and pramiti- are conditioned consciousness, which are real in the lower level of existence. All forms of worldly and Vedic behaviors that are connected with valid means of cognition and objects of cognition are illusory (adhyasika).

Notably, the teachers of Advaita Vedanta refuse to accept any relationship between pramiti and Brahman, but they admit the relationship, between pramana and Brahman. They deny brahmajnana, but they admit brahmakara antahkaranavrtti, which is secondarily called brahmajnana. After a careful analysis it comes to light that in Advaita scheme a knowable object (prameya) is related with both pramana and prameya from the lower standpoint whereas Brahman is exclusively related with pramana from higher standpoint.

Keywords

Pramana, Prameya, Mulajnana, Sat-cit-ananda, Pramatrcaitanya, Visayacaitanya, Pramanacaitanya, Pramiticaitanya, Paramarthika, Vyavaharika, Prativhasika, Antahkaranavrtti, Svaprakasa.

REFERENCES

1) Kenoponisad 1/3

2) kenoponisad 2/3

3) Adhyasabhasya 1/1/1. Page-23,Vedanta Darsana, Chidghananda Puri,Ed

4) Sankarabhasya 1/1/1 page 54,ibid

5) See.ibid

6) Sankarabhasya 1/1/1 page 55, ibid

7) Sankarabhasya 1/1/1 page 57 ibid Bibliography
1) Addhvarindra Dharmaraja, Vedantaparibhasa, ed. Panchanan Bhattachrya. Sanskrit Pustak Bhander, Calcutta (1377 B.S.)

2) Sri Arabinda , Kenoponisad. Sri Arabinda Ashram Pandichary 1972

3) Sankara, Brahmasutra- Sankarabhasya, ed. Ananta krisna Sastri, Nirnay Sagar Press, Bombay 1938

VOlUME 05 ISSUE 03 MARCH 2022